2/18/2016 TRANSFORMATIONS Journal of Media & Culture ISSN 1444­3775 2007 Issue No. 15 — Walter Benjamin and the Virtual The Dissipating Aura of Cinema By Kristen Daly For over one hundred years, moving images have been recorded onto frames on expensive celluloid tape and projected by fairly simple machines. This has been a remarkably reliable way of recording and exhibiting, but also a remarkably static media technology. Films cannot easily be reproduced, delivered or manipulated. The film print costs between two and three thousand dollars and can be over a mile long. In many ways, the film reel had resisted the characteristics attributed to it in Walter Benjamin’s “The Work of Art in the Age of Mechanical Reproduction.” Robert Flaherty dropped a cigarette on his original edited version of Nanook of the North (1922) destroying his only print. He had to organize an entire second expedition north to gather footage and again edit it into the version we know today (Canudo). Film ages and degrades, so it is estimated that less than ten percent of the earliest films currently exist. Only with the introduction of digital and computer technologies have Benjamin’s expectations of cinema been brought to fruition. Reproducibility, or as William J. Mitchell terms it “digital replication” of cinema, has brought about a diminishing aura, and a “tremendous shattering of tradition” as movies have morphed from ritual art objects into “fragments of information that circulate in the high-speed networks now ringing the globe and that can be received, transformed, and recombined like DNA to produce new intellectual structures having their own dynamics and value” (52). This manic reproducibility of the digital object changes our experience of cinema as cinema changes from a mass ritual to a form of interactive communication. In “The Work of Art in the Age of Mechanical Reproduction,” Walter Benjamin wrote about mechanical reproducibility and its affect on the aura of an art object. According to Benjamin, previous to mechanical reproduction, the original was the prerequisite to the concept of authenticity. Mechanical reproduction reduces this primacy of the original for two reasons. First, mechanical reproduction is “more independent of the original than manual reproduction,” and “substitutes a plurality of copies for a unique existence” (“The Work of Art” 220). Secondly, he writes, “Technical reproduction can put the copy of the original into situations which would be out of reach for the original itself” (221). These two processes he describes as leading to a “tremendous shattering of tradition” (221). As Samuel Weber points out in Benjamin’s notes, the word “aura” is related to “setting,” “case,” or fixed location—“reproduction for distribution and exhibition represents a modification of the way artworks take place” (85). It is these two focal features, the concept of the “original” and the way cinema “takes place,” that we will examine in detail. Benjamin described the work of art at a moment of flux, an historical and discursive caesura, as the work of art lost its aura and entered into circulation as a commodity (Kittler, Discourse Networks 1800/1900 xxxi). Similarly, digital and computer technologies have brought us to the next decisive caesura. This paper will argue that cinema, as film, retained its aura and that only now, with the introduction of digital and computer technologies, is this aura of cinema dissipating. Cinema, as we have known it, is disintegrating, no longer functioning as a tool of national http://www.transformationsjournal.org/issues/15/article_09.shtml 1/12 2/18/2016 TRANSFORMATIONS Journal of Media & Culture consolidation, common culture or ritual activity as it did in the past. Digital and computer technology create a cultural, social and economic logic system characterized by variability, manipulability, dispersion, excess and hybridity. This paper will attempt to examine this shift as the logic of digitality pervades cinema production, consumption and culture. This requires an expansive definition of cinema because cinema is no longer sufficiently described by a two-hour movie in a theater. Movies now exist in variable forms and come embedded in a social world of interpretation and manipulation from the banal of the fast-forward to the invasiveness of the remix. Therefore, when we look at the penetration of digital technologies into cinema, we must consider a broad definition of cinema, encompassing production, distribution, and exhibition. It has become, in Sean Cubitt’s terms, a “distributed medium.” (364) Cinema provides an interesting subject for the study of this moment because it has resisted becoming digital. Cinema is being trained as a new media along with us. Hannah Arendt intimates in her introduction to Benjamin’s Illuminations, that he was such a potent and incisive observer of twentieth century technologies because he was in essence a nineteenth century man living in the twentieth century (22). Cinema, too, acts as a twentieth century observer of the twenty first century. For this reason cinema, its life or afterlife, can best represent our own transformation from an industrial culture to a digital culture. Books became new media with the invention of the printing press and movable type, music with the invention of the magnetic tape recorder, but cinema has resisted, remaining hard to produce, reproduce, distribute and exhibit until the conversion to digital technologies and computerization. Thus, it is on the cusp of becoming new media and can be analyzed at a moment of rearranging paradigms. The Original Amos Vogel best describes the experience and aura of film in his essay “On Seeing a Mirage”. He describes seeing Werner Herzog’s Fata Morgana ten years after having seen it for the first time. He writes, “Having originally been exposed to the crystal clarity and sharp-edged photography of a first-generation 35mm print projected on a large screen, I found myself peering uncertainly into the dim, contrastless recesses of a cheap 16mm print, decorated with striations and scratches. The tones – the gross and subtle details so central to the film – were gone.” He laments: What kind of art is this that depends so heavily on the nature of its presentation, and to which access in a form close to its “original” becomes ever more impossible? What shall we do with the evanescence of film stock? . It is as if King Lear were available only one day per decade in one city per continent, in fiftieth-generation, pirated, Hong Kong copies of which entire pages were missing, individual paragraphs not quite readable, portions of characters obliterated with frustrating intimations of potential greatness; the stuff of Borges, of Kafka, of Marquez. (Vogel 48) Vogel writes of a disappearing or even lost form of cinema experience where “each showing will hasten [the film’s] demise” (qtd. in Cherchi Usai, The Death of Cinema 67). For him, the first- generation 35mm print is the “original.” These filmic artifacts, the specific scratchings and fadings of a film object, make it a unique object different from other copies of the same film. This returns the originality to the film print, as one could theoretically trace through these artifacts the history of the object. Archivist Paolo Cherchi Usai writes, “Every copy, so long as it is onfilm, remains a unique object, distinct from others” (“The Unfortunate Spectator” 174). Stephen Prince calls these aspects “filmic artifacts,” and writes nostalgically about them. He writes, “Let’s celebrate the dirt, the scratches, the grain, . In the clean, crystal-clear, and diamond sharp world of digital video, they are the ghostly traces of our former love, artifacts of the stuff that dreams once were made of” (Prince 33). These filmic artifacts were a sign of love, signifying that a print had been passed around from theater to theater and was much watched. For Grindhouse (2007) the double feature co-creation of Robert Rodriguez and Quentin Tarantino, the more technically savvy Rodriguez showed Tarantino, who wanted to shoot on aged film, that these artifacts could be recreated digitally, thus simulating a well-loved grindhouse feature without the need for love. Love as http://www.transformationsjournal.org/issues/15/article_09.shtml 2/12 2/18/2016 TRANSFORMATIONS Journal of Media & Culture plug-in. So Tarantino shot on film, then, in the digital intermediary, the scratches, burns and fades were added, and only then the movie was exported again on film. [1] Unlike film prints, digital prints do not get scratches - they do not fade or burn. Copies are identical to one another. Digital copies need not age. They need not disappear. They can be shown in the same form and quality over and over. Any copy can be a master. Thus the film object is no longer so valuable as either an object of ritual, nostalgia or memory. Lev Manovich complicates this idea of the identical, never degrading digital copy when he writes in his discussion of What New Media Is Not that although in theory these are characteristics of digital reproduction, in actual use files must almost always be compressed when they are copied or transferred or saved in a different form. Thus information is lost in each compression (55). Digital objects exist in a code that is unreadable or untranslatable by humans. To view digital objects, we require software translators. So the threat of the lost or degraded object is replaced by a different set of fears – fears of accessibility and filing in an infinitude of stored information. Yet, even the idea of digital format issues and loss is fairly moot as we archive in multiple on increasingly cheap storage space, the software of which is updated with a click. As Tom Scocca writes, the great fear in the digital age was format obsolescence, that, “People would throw out old-fashioned paper in favor of electronic archives, only to suddenly find that they had all the works of human knowledge stored on five-and-a-quarter-inch floppies and nobody was making floppy drives anymore.” But, as he says, web video allows people to transfer all their previously “near obsolete” formats, VHS tapes and Super8 home movies, to a digital format which is stored and updated online.